Difference between revisions of "Mordechai's Religious Identity/2"
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<point><b>Biblical Parallels</b> – R. Medan suggests that Mordechai might be compared to Moshe, who similarly grew up in the palace of a foreign ruler, detached from his brethren, but later reconnected.  After spending his youth among Egyptians, Moshe makes one attempt to connect to his brethren, is rebuffed,<fn>After killing the Egyptian, the next day two Hebrew slaves rebuke him for the action.</fn> and leaves to Midyan for decades during which he had no further contact with his nation, and might have even been swayed by Yitro's religious beliefs.<fn>R. Medan points to the opinion brought by R. Elazar HaModai in Mekhilta DeRabbi Yishmael that suggests that he made a pact with Yitro that one of his sons would not be circumcised and raised as a polytheist.  For details see <a href="Mystery at the Malon" data-aht="page">Mystery at the Malon</a>.</fn> Nonetheless at the crucial moment, when approached by God, he accepts the mission and dedicates the rest of his life to leading and saving his nation.</point> | <point><b>Biblical Parallels</b> – R. Medan suggests that Mordechai might be compared to Moshe, who similarly grew up in the palace of a foreign ruler, detached from his brethren, but later reconnected.  After spending his youth among Egyptians, Moshe makes one attempt to connect to his brethren, is rebuffed,<fn>After killing the Egyptian, the next day two Hebrew slaves rebuke him for the action.</fn> and leaves to Midyan for decades during which he had no further contact with his nation, and might have even been swayed by Yitro's religious beliefs.<fn>R. Medan points to the opinion brought by R. Elazar HaModai in Mekhilta DeRabbi Yishmael that suggests that he made a pact with Yitro that one of his sons would not be circumcised and raised as a polytheist.  For details see <a href="Mystery at the Malon" data-aht="page">Mystery at the Malon</a>.</fn> Nonetheless at the crucial moment, when approached by God, he accepts the mission and dedicates the rest of his life to leading and saving his nation.</point> | ||
<point><b>Religious identity of the whole nation</b> – It is possible that many of the Jews of Shushan were similarly assimilated.  Like Mordechai they had opted to remain in exile, and were perhaps quite comfortable in Persian society.</point> | <point><b>Religious identity of the whole nation</b> – It is possible that many of the Jews of Shushan were similarly assimilated.  Like Mordechai they had opted to remain in exile, and were perhaps quite comfortable in Persian society.</point> | ||
− | <point><b>Message of the Megillah</b> – According to this approach, the Megillah is as much a story about return to Hashem and one's roots as it is about salvation from physical destruction.</point> | + | <point><b>Message of the Megillah</b> – According to this approach, the Megillah is as much a story about a return to Hashem and one's roots as it is about salvation from physical destruction.</point> |
</category> | </category> | ||
</approaches> | </approaches> | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> |
Version as of 12:08, 12 March 2016
Mordechai's Religious Identity
Exegetical Approaches
Spiritual Leader (גדול הדור)
Mordechai was an important leader within the Jewish community of Persia, who was exacting not only in his own observance but also attempted to aid his brethren in upholding their faith.
Sources:Septuagint, Seder Olam Rabbah, Bavli, First Targum of Megillat Esther, Second Targum of Megillat Esther, Shemot Rabbah, Esther Rabbah, Pirkei DeRabbi Eliezer, Rashi, R. Yosef Kara, Rashbam, Ibn Ezra, Eshkol HaKofer
What type of leader? Seder Olam Rabbah asserts that Mordechai was a prophet,1 while the Bavli and many in its wake2 maintain that Mordechai was one of the Sanhedrin.3 According to these sources Mordechai was actively involved in leading the nation in a Torah lifestyle. Thus, Esther Rabbah presents him as warning the nation not to join Achashverosh's party and its accompanying promiscuity and has him teaching Torah to both adults and children.
Keeping Mitzvot – According to all these commentators, Mordechai was a fully observant Jew. R"A Saba notes how virtuous this makes Mordechai considering that he was both in exile and a servant in the king's court,4 two conditions which would have made many leave their faith.5 These sources point to a variety of commandments that Mordechai was involved in including learning Torah,6 not bowing to idolatry,7 keeping kosher,8 and praying.9 However, there is no explicit evidence in the Megillah for any of these.
"אִישׁ יְהוּדִי" – Many of these commentators10 suggest that this extra title is intended to highlight that Mordechai's Judaism was one of his defining characteristics.
- R. Saba asserts that it shows how he managed to be a Jew in all he did,11 despite the negative influences from the palace and Shushan.
- Others suggest a play on words, with Esther Rabbah claiming that Mordechai "ייחד שם ה'" 12 and the First Targum suggesting that he was always "מודה ומצלי קדם אלהא", thanking and praying to Hashem.
Why conceal Esther's religious identity? According to this approach, the secret was meant to aid Esther in her Torah observance:13
- Rashi asserts that Mordechai thought that hiding Esther's identity would reduce her chances of becoming queen14 and help her avoid the difficulties that palace life would place on maintaining a Jewish lifestyle.
- According to Ibn Ezra, Mordechai felt that Esther would be better able to keep Hashem's commandments in the palace if her Judaism was not known.15
"וּמׇרְדֳּכַי יֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ" – R. Saba16 raises a possible criticism of Mordechai for "sitting at the king's gate" and being involved in court life rather than involving himself in Torah.17 He, nonetheless, defends the decision by pointing out that the verse purposefully adds, "בַּיָּמִים הָהֵם" to suggest that this was only during a specific time period, when the nation was in potential danger. Mordechai only refrained from Torah study because the thought that his positioning might save the nation.
Mordechai's refusal to bow – This approach asserts that Mordechai's action was motivated by a desire to avoid violating a religious prohibition. For a full discussion see Mordechai's Refusal to Bow.
"וַיִּזְעַק זְעָקָה גְדוֹלָה וּמָרָה" – Septuagint, Second Targum, Esther Rabbah, and Pirkei DeRabbi Eliezer presumably draw on this verse when they insert into the story a prayer of Mordechai for salvation. They assume that the anguished cry of Mordechai was a cry and plea to Hashem.
Mordechai's name – Mordechai's name seems to be related to that of the foreign god, Marduk, a strange choice for an observant Jew. Chulin 139b distances itself from this possibility by suggesting that his name is a play on the words "מר דרור".
Religious identity of the whole nation – Bavli Megillah and others following it assert that the nation sinned in joining Achashverosh's party. R. Saba even suggests that Esther's fast was to atone for the nation's eating. He further asserts that they all bowed down to Haman, and Mordechai's refusal was a corrective.
Absence of Hashem in the Megillah – The absence of Hashem's name might not connote a lack of religiosity, but might rather be an attempt to prevent desecration of Hashem's name.20
"וְרָצוּי לְרֹב אֶחָיו"
- Critique of Mordechai – Bavli Megillah 16b21 explains that Mordechai wasn't acceptable to all his brethren because some of the Sanhedrin withdrew from him once he became second in command and stopped learning. R"Y Kara alternatively suggests that some people blamed Mordechai for his refusal to bow and its consequences.22
- Neutral Statement – Ibn Ezra suggests that it is impossible for someone to please everybody, while Rashbam suggests that the verse simply means that he was liked by everyone.
Simple Jew (עם הארץ)
Mordechai was a layman. Though he was not assimilated, he was not particularly knowledgeable in matters of Jewish law.
Sources:R. Y"S Reggio
Keeping Mitzvot – According to R. Reggio, though Mordechai was generally observant, this was not always his highest priority, and not something that he necessarily preached to others. Thus, he never warned Esther to uphold belief in one God and reject Persian polytheism or to try and keep the laws of kashrut. Instead, he dis all in his power to get her to become queen, despite the fact that it would make observance more difficult.
"אִישׁ יְהוּדִי" – R. Reggio asserts that the Megillah's introduction of Mordechai as an "אִישׁ יְהוּדִי" without any further titles suggests that he had none, being only a layperson and not a spiritual leader. He points to other Biblical characters who are similarly introduced only by their name and location,23 and notes that each of these, too, are simply one of the masses.24
Member of the Sanhedrin? R. Reggio counters those who assert that Mordechai was a member of the Sanhedrin by pointing out that not only is there no hint to this in the text but also that it would be strange that he alone of the Sanhedrin was positioned in Shushan while the others were in Jerusalem.
Why conceal Esther's religious identity? According to R. Reggio, Mordechai made every effort to help Esther become queen.25 Since Esther's lowly exilic roots would have lowered her chances, Mordechai advised her to hide them.26 R. Reggio evaluates Mordechai's actions here negatively, asserting that he should not have desired that his relative sit on the throne with a polytheist who prayed to the sun. Moreover, if becoming queen required hiding one's faith, making observance more difficult,27 it should never have been considered.
"וּמׇרְדֳּכַי יֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ"
Mordechai's refusal to bow – R. Reggio suggests that, in his ignorance, Mordechai mistakenly assumed that one may not bow to a human and that he endangered the entire nation due to his erroneous piety. 28
"וַיִּזְעַק זְעָקָה גְדוֹלָה וּמָרָה" – According to R. Reggio this cry is not one of prayer, but of pure distress. Mordechai was so distraught that his mistaken refusal to bow29 had such disastrous consequences that he was not capable of thinking clearly and it never even occurred to him to pray to Hashem for salvation.30
Mordechai's name
Religious identity of the whole nation – According to R. Reggio, the religiousity of the Jews of Shushan was similar to that of Mordechai; they , too, were simple laypeople.
Absence of Hashem in the Megillah – As Mordechai was not a particularly righteous person nor a spiritual leader, Hashem was not consistently in his thoughts or speech and thus is lacking from the mouths of the Megillah's protagonists.
"גָדוֹל לַיְּהוּדִים וְרָצוּי לְרֹב אֶחָיו" – R. Reggio asserts that even at the end of the story, Mordechai is only considered great in the eyes of his brethren because of his position as second to the king, but not because of his Torah knowledge or exemplary character. In fact, some might have even viewed him negatively since they felt that he chased after honor.
Assimilated Persian
Sources:R. Yaacov Medan31
Keeping Mitzvot – R. Medan suggests that Mordechai might have been disconnected from his Judaism and fully assimilated into Persian society. Though he had the opportunity to return to Israel with the proclamation of Cyrus, he decided against doing so. This, perhaps, suggests that he was not the most committed of Jews, preferring the niceties of Persia to living in Israel.
"אִישׁ יְהוּדִי" – This approach might suggest that this title has nothing to do with Mordechai's connection to his Judaism, but rather points to his being an immigrant from the province of Judah.
"וּמׇרְדֳּכַי יֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ" – Mordechai had fully acculturated, involving himself in Persian politics and working his way into a position of prominence in the court. The ensuing difficulties in observance did not deter him as he was not attempting to maintain a Jewish lifestyle regardless.
Mordechai's name – Mordechai's name, recalling that of the Babylonian god, Marduk, might be evidence of his total assimilation. Unlike Esther, we are not even told that he had an alternative Hebrew name.
Why conceal Esther's religious identity? R. Medan suggests that Mordechai was embarrassed by his Jewish roots and preferred to deny them. It is possible that he tried to hide his own Judaism as well, but at some point was forced to reveal it.32
Mordechai's refusal to bow – This was prompted not by religious motives but by a personal rivalry with Haman. After having just saved the king's life, Mordechai did not see himself as subservient to Haman and thus refused to bow. He did not give a second thought to how this might affect his nation.
"וַיִּזְעַק זְעָקָה גְדוֹלָה וּמָרָה" – R. Medan would suggest that this represents the turning point in Mordechai's life. When he realized the consequences of his actions, he set out to correct them and in so doing returned to both his nation and Hashem.
Absence of Hashem in the Megillah – This position might suggest that the absence of Hashem's name in the Megillah reflects the absence of Hashem in Mordechai and the nation's lives.
Biblical Parallels – R. Medan suggests that Mordechai might be compared to Moshe, who similarly grew up in the palace of a foreign ruler, detached from his brethren, but later reconnected. After spending his youth among Egyptians, Moshe makes one attempt to connect to his brethren, is rebuffed,33 and leaves to Midyan for decades during which he had no further contact with his nation, and might have even been swayed by Yitro's religious beliefs.34 Nonetheless at the crucial moment, when approached by God, he accepts the mission and dedicates the rest of his life to leading and saving his nation.
Religious identity of the whole nation – It is possible that many of the Jews of Shushan were similarly assimilated. Like Mordechai they had opted to remain in exile, and were perhaps quite comfortable in Persian society.
Message of the Megillah – According to this approach, the Megillah is as much a story about a return to Hashem and one's roots as it is about salvation from physical destruction.